40 45. Repentance shall bring restoration<\/p>\n If they shall confess, <\/B>Heb. And they shall confess<\/I>, where our translation and many others understand the particle if<\/I>, which is also wanting and understood, Exo 4:23<\/span>; Mal 1:2<\/span>; 3:8<\/span>. So here, And if they shall confess<\/I>, &c. <\/P> But there seems no necessity of any such supplement, but these and the following words may be taken as they lie in their plain and proper signification, to this purpose, Lev 26:40<\/span>, And through the heaviness and extraordinariness of their affliction, their consciences will force them to confess their iniquity, and the iniquity of their fathers, with their trespass which they have trespassed against me<\/I>, i.e. with their prevarication with me and defection from me to idolatry, which by way of eminency he calls their trespass; <\/P> and that also they have walked contrary to me,<\/B> Lev 26:41<\/span>, and that I also have walked contrary unto them, and have brought them into the land of their enemies<\/I>; i.e. that they are not come into these calamities by chance, nor by the misfortune of war, but by my just judgment upon them. All which confession is no more than Pharaoh made in his distresses, and than hypocrites in their affliction use to make. And therefore he adds, if then their uncircumcised<\/I>, i.e. impure, carnal, profane, and impenitent hearts be humbled<\/I>, i.e. subdued, purged, reformed; if to this confession they add sincere humiliation and reformation, I will do what follows. <\/P> <\/p>\n 40-45. If they shall confess theiriniquity,<\/B> &c.This passage holds out the gracious promiseof divine forgiveness and favor on their repentance, and their happyrestoration to their land, in memory of the covenant made with theirfathers (Ro 2:1-29<\/span>).<\/P><\/p>\n If they shall confess their iniquity, and the iniquity of their fathers<\/strong>,…. The Targum of Jonathan adds,<\/p>\n “in the time of their distress;”<\/p>\n which might serve to bring their sins to remembrance, and them to a confession of them, not only of their own sins, but of their fathers’ also; acknowledging thereby that they had been guilty of sinning against God for a long course of years past; and that God had been long suffering towards them, and bore much with them before he brought his judgments on them, which were just, and what they righteously deserved; and such a confession Daniel made, Da 9:4<\/span>; and the words may as well be rendered absolute as conditional, or better, and as a prediction of what would be done by them when in captivity and distress, “and they shall confess their iniquity” c; with shame and sorrow, with repentance for it, and abhorrence of it; or otherwise, if the confession was only verbal and hypocritical, it would not be acceptable:<\/p>\n with their trespass which they trespassed against me<\/strong>; along with their own iniquities, and those of their fathers, they should confess, their trespass against the Lord would be acknowledged by them; which seems to design some particular and grievous sin committed by them, by which perhaps is meant their idolatry, a capital sin, directly against God, and what those people were prone unto:<\/p>\n and that also they have walked contrary unto me<\/strong>; to his mind and will, to his laws, commands, statutes, and ordinances, disregarding him and them, as if enemies to him; or “by chance”; [See comments on Le 26:21]<\/span>.<\/p>\n c “et confitebuntur”, Pagninus, Montanus.<\/p>\n In this state of pining away under their enemies, they would confess to themselves their own and their fathers’ sins, i.e., would make the discovery that their sufferings were a punishment from God for their sins, and acknowledge that they were suffering what they had deserved, through their unfaithfulness to their God and rebellion against Him, for which He had been obliged to set Himself in hostility to them, and bring them into the land of their enemies; or rather their uncircumcised hearts would then humble themselves, and they would look with satisfaction upon this fruit of their sin. The construction is the following: (Lev 26:42<\/span>) corresponds to (Lev 26:40<\/span>) as the apodosis; so that, according to the more strictly logical connection, which is customary in our language, we may unite Lev 26:40<\/span>, Lev 26:41<\/span> in one period with Lev 26:42<\/span>. “If they shall confess their iniquity…or rather their uncircumcised heart shall humble itself…I will remember My covenant.” With a parenthetical clause is introduced into the main sentence explanatory of the iniquity, and reaches as far as “into the land of their enemies.” With , “or if, etc.,” the main sentence is resumed. , “or rather” (as in 1Sa 29:3<\/span>), bringing out the humiliation of the heart as the most important result to which the confession of sin ought to deepen itself. The heart is called “uncircumcised” as being unsanctified, and not susceptible to the manifestations of divine grace. (lxx), they will take pleasure, rejoice in their misdeeds, i.e., in the consequences and results of them-that their misdeed have so deeply humbled them, and brought them to the knowledge of the corruption into which they have fallen: a bold and, so to speak, paradoxical expression for their complete change of heart, which we may render thus: “they will enjoy their misdeeds,” as may be rendered in the same way in Lev 26:43<\/span> also.<\/p>\n (Note: Luther has translated in this sense, “punishment of iniquity,” and observes in the marginal notes, – “(Pleasure), i.e., just as they had pleasure in their sins and felt disgust at My laws, so they would now take pleasure in their punishment and say, ‘We have just what we deserve. This is what we have to thank our cursed sin for. It is just, O God, quite just.’ And these are thoughts and words of earnest repentance, hating itself from the bottom of the heart, and crying out, Shame upon me, what have I done? This pleases God, so that He becomes gracious once more.”)<\/p>\n But where punishment bears such fruit, God looks upon the sinner with favour again. When Israel had gone so far, He would remember His covenant with the fathers (“My covenant with Jacob,” : the suffix is attached to the governing noun, as in Lev 6:3<\/span>, because the noun governed, being a proper name, could not take the suffix), and remember the land (including its inhabitants), which, as is repeated again in Lev 26:43<\/span>, would be left by them (become desolate) and enjoy its Sabbaths whilst it was waste (depopulated) from (i.e., away from, without) them; and they would enjoy their iniquity, because they had despised the judgments of the Lord, and their soul had rejected His statues.<\/p>\n Threatenings and Promises.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1490.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 40 If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; 41 And that<\/I> I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: 42 Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. 43 The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. 44 And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am<\/I> the LORD<\/B> their God. 45 But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am<\/I> the LORD<\/B>. 46 These are<\/I> the statutes and judgments and laws, which the LORD<\/B> made between him and the children of Israel in mount Sinai by the hand of Moses.<\/P> Here the chapter concludes with gracious promises of the return of God’s favour to them upon their repentance, that they might not (unless it were their own fault) pine away in their iniquity.<\/I> Behold, with wonder, the riches of God’s mercy to a people that had obstinately stood it out against the judgments of God, and would never think of surrendering till they were reduced to the last extremity. Yet turn to strong-hold, you prisoners of hope,<\/I> Zech. ix. 12<\/I><\/span>. As bad as things are, they may be mended. Yet there is hope in Israel.<\/I> Observe,<\/P> I. How the repentance which would qualify them for this mercy is described, Lev 26:40<\/span>; Lev 26:41<\/span>. The instances of it are three:– 1. Confession, by which they must give glory to God, and take shame to themselves. There must be a confession of sin, their own and their fathers’, which they must lament the guilt of because they feel the smart of it; that thus they may cut off the entail of wrath. They must in their confession put sin under its worst character, as walking contrary to God;<\/I> this is the sinfulness of sin, the worst thing in it, and which in our repentance we should especially bewail. There must also be a confession of wrath; they must overlook the instruments of their trouble and the second causes, and confess that God has walked contrary to them,<\/I> and so dealt with them according to their sins.<\/I> Such a confession as this we find made by Daniel just before the dawning of the day of their deliverance (ch.<\/I><\/span> ix.<\/span>), and the like, Ezr 9:1-15<\/span>; Neh 9:2<\/span>. Remorse and godly sorrow for sin: If their uncircumcised heart be humbled.<\/I> An impenitent, unbelieving, unhumbled heart, is called an uncircumcised<\/I> heart, the heart of a Gentile that is a stranger to God, rather than the heart of an Israelite in covenant with him. True circumcision is of the heart<\/I> (Rom. ii. 29<\/span>), without which the circumcision of the flesh avails nothing, Jer. ix. 26<\/span>. Now in repentance this uncircumcised heart was humbled, that is, it was truly broken and contrite for sin. Note, A humble heart under humbling providences prepares for deliverance and true comfort. 3. Submission to the justice of God in all his dealings; if they then accept of the punishment of their iniquity<\/I> (v.<\/I><\/span> 41<\/span> and again v.<\/I><\/span> 43<\/span>), that is, if they justify God and condemn themselves, patiently bear the punishment as that which they have well deserved, and carefully answer the ends o it as that which God has well designed, accept it as a kindness, take it as physic, and improve it, then they are penitents indeed.<\/P> II. How the mercy which they should obtain upon their repentance is described. 1. They should not be abandoned: Though they have despised my judgments, yet, for all that, I will not cast them away,<\/I>Lev 26:43<\/span>; Lev 26:44<\/span>. He speaks as a tender Father that cannot find in his heart to disinherit a son that has been very provoking. How shall I do it?<\/I>Hos 11:8<\/span>; Hos 11:9<\/span>. Till he had laid the foundations of a church for himself in the Gentile world, the Jewish church was not quite forsaken, nor cast away. 2. They should be remembered: I will remember the land<\/I> with favour, which is grounded upon the promise before, I will remember my covenant<\/I> (v.<\/I><\/span> 42<\/span>), which is repeated, v.<\/I><\/span> 45<\/span>. God is said to remember the covenant<\/I> when he performs the promises of it, purely for his faithfulness’ sake; not because there is any thing in us to recommend us to his favour, but because he will be as good as his word. This is the church’s plea. Ps. lxxiv. 20<\/span>, Have respect unto the covenant.<\/I> He will remember the constitution of the covenant, which is such as leaves room for repentance, and promises pardon upon repentance; and the Mediator of the covenant, who was promised to Abraham, Isaac, and Jacob, and was sent, when the fulness of time came, in remembrance of that holy covenant. The word covenant is thrice repeated, to intimate that God is ever mindful of it and would have us to be so. The persons also with whom the covenant was made are mentioned in an unusual manner, per modum ascensus–in the ascending line,<\/I> beginning with Jacob, to lead them gradually to the most ancient promise, which was made to the father of the faithful: thus (Mic. vii. 20<\/span>) he is said to perform the truth to Jacob,<\/I> and the mercy to Abraham.<\/I> He will for their sakes (v.<\/I><\/span> 45<\/span>), not their merit’s sake, but their benefit’s sake, remember the covenant of their ancestors, and upon that score show kindness to them, though most unworthy; they are therefore said to be, as touching the election, beloved for the fathers’ sake,<\/I> Rom. xi. 28<\/I><\/span>. Note, When those that have walked contrary to God in a way of sin return to him by sincere repentance, though he has walked contrary to them in a way of judgment he will return to them in a way of special mercy, pursuant to the covenant of redemption and grace. None are so ready to repent as God is to forgive upon repentance, through Christ, who is given for a covenant.<\/P> Lastly,<\/I> These are said to be the laws which the Lord made between him and the children of Israel,<\/I> v.<\/span> 46<\/span><\/U><\/I><\/span>. His communion with his church is kept up by his law. He manifests not only his dominion over them, but his favour to them, by giving them his law; and they manifest not only their holy fear, but their holy love, by the observance of it; and thus it is made between them, rather as a covenant than a law; for he draws with the cords of a man.<\/P><\/p>\n Verses 40-46:<\/strong><\/p>\n God is not only the God of justice, He is also the God of mercy. He pardons always in response to confession, repentance, and forsaking of sin. He promised this to Israel, at any stage in her rebellion against Him. The elements of pardon:<\/strong><\/p>\n 1. Confession. <\/strong>This means more than listing a catalog of sin. It means to say the same word, to agree with God regarding one’s conduct. When one sins, he in effect says, “This is good; this is the way to fulfill my needs.” Confession means that he agrees with God, that his sin is not good, <\/strong>and it is not the way to fulfill his needs. God promises forgiveness and cleansing to the one who confesses (agrees with Him) his sins, 1Jo 1:7-10.<\/p>\n 2. Repentance. <\/strong>This is a change of mindset, direction, attitude. It means that one views sin as God sees it. It means that one does not rejoice in sin, but is genuinely sorrowful for the fact that he has sinned.<\/p>\n God promised that when rebellious Israel confessed and repented of their sin, they would then know that their chastening and suffering was God’s punishment for their sin. This would then produce humility in them, and God could again bestow His grace, Jas 4:6; 1Pe 5:5, 6.<\/p>\n God’s blessings upon repentant Israel came because of His covenant with Israel’s ancestors: Abraham, Isaac, and Jacob. This is an everlasting covenant of grace, not of works, Ro 4:16.<\/p>\n Verse 46 is the conclusion of the main body of Leviticus, the final Le being an addition, on the subject of vows.<\/p>\n 40. If they shall confess their iniquity. Although Moses has been discoursing of very severe and cruel punishments, still he declares that even in the midst of this awful severity God is to be appeased if only the people should repent, notwithstanding that they may have stripped themselves of all hope of pardon by their long-continued sins. For he does not address sinners in general, but those who by their obstinacy and brutal impetuosity have come nearer and nearer to the vengeance of God; and even these he encourages to a good hope, if only they be converted from their hearts. Let us be assured, then, that God’s mercy is offered to the worst of men, who have been plunged by their guilt in the depths of despair, as though it reached even to hell itself. Whence, too, it follows, that all punishments are like spurs to rouse the inert and hesitating to repentance, whilst the sorer plagues are intended to break their hard hearts. Yet at the same time it must be observed that this favor is vouchsafed by special privilege to the Church of God; for Moses soon afterwards expressly assigns its cause, i e. , that God will remember His covenant. Whence it is plain that God, out of regard to His gratuitous adoption, will be gracious to the unworthy whom He has elected; and whence also it comes to pass, that, provided we do not close the gate of hope against ourselves, God will still voluntarily come forward to reconcile us to Himself, if only we lay hold of the covenant from which we have fallen by our own guilt, like ship-wrecked sailors seizing a plank to carry them safe into port. But it will be well for us earnestly to examine the fruits of repentance which Moses here enumerates. In the first place stands confession, not such as is exacted under the Papacy, that wretched men should unburden themselves in the ear of a priest ( sacrifici,) as if secretly disgorging their sins, but whereby they acknowledge themselves to be guilty before God. This confession stands contrasted both with the noisy complaints, and the subterfuges and evasions of the wicked. A memorable instance of it occurs in the case of David, who, when overwhelmed by the reproof of the Prophet Nathan, ingenuously confesses that he has sinned against God. (2Sa 12:13<\/span>.) By the word “fathers” He magnifies the greatness of their sins, because for a long space of time they had not ceased to add sin to sin, as if the fathers had conspired with their children, and the children with their own descendants; and, since God is a just avenger even to the third and fourth generation, it is not without reason that posterity is commanded humbly to pray that God would pardon the guilt contracted long ago. Hence also it is plainly seen how little the imitation of their fathers will avail to extenuate the faults of the children, since we perceive that it renders them less excusable, so far is God from admitting this silly plea. It is further added, that their confession should correspond with the greatness of their transgressions, and that it should not be trifling and perfunctory; for although hypocrites, when convicted, do not deny that they have sinned, still in confessing they extenuate their guilt, as if they were only guilty of venial offenses. God, therefore, would have the circumstances of their sins taken into account, and this also He prescribes with respect to their obstinacy, lest they should pretend that their punishments were not deservedly redoubled, because they had walked (233) at adventures with God. <\/p>\n Finally, in order to prove the reality of their conversion, all dissembling is excluded by the humbling of their hearts; for it is as if God would reject their prayers, until in sincere and heart-felt humility they should seek for pardon. This humiliation is contrasted with security as well as with contumacy and pride; and it is also compared with circumcision, where the heart is called uncircumcised before it is subdued and reduced to obedience. For, whereas circumcision was a mark of distinction between the people of God and heathen nations, it must needs have been also a sign of regeneration. (234) But since the Jews neglected the truth, and foolishly and improperly gloried only in the outward symbol, Moses, by reproving the uncircumcision of their hearts, refutes that empty boast. Thus, as Paul testifies, unless the Law be obeyed, literal circumcision is useless, and is made into uncircumcision. (Rom 2:25<\/span>.) So Moses accuses the Israelites of unfaithfulness, because they profess to be God’s holy people, whilst they cherish filthiness and uncleanness in their heart. The Prophets also often reproach them with being uncircumcised in heart, or in ears; and in this Stephen followed them. (Jer 6:10<\/span>; Eze 44:7<\/span>; Act 7:51<\/span>.) <\/p>\n Others elicit a very different meaning from the words (235) which we have translated, “let them atone ( propitient) for their iniquity.” The noun used is עון, gnevon, which means both iniquity and punishment; and the verb רצה, ratzah, which is to expiate, or to esteem grateful, or to appease. Some, therefore, explain it, they shall bear their punishment patiently, or esteem it pleasant; but it appears to me that Moses connects with repentance the desire of appeasing God, without which men are never really dissatisfied with themselves, or renounce their sins; and his allusion is to the sacrifices and legal ablutions, whereby they reconciled themselves to God. The sum is, that when they shall seriously endeavor to return to God’s favor, He will be propitiated towards them on account of His covenant. <\/p>\n (233) “Fortuito.” — Lat. See ante on verse 21, p. 234. <\/p>\n (234) “Un Sacrament de regeneration.” — Fr. <\/p>\n (235) “And they then accept the punishment of their iniqulty,” Lev 26:41<\/span>,. — A. V. Dathe appears to take C. ’ s view; “tunc luent peccatorum suorum culpam.” <\/p>\n 4. GODS FAITHFULNESS TO HIS COVENANT 26:4045 40<\/p>\n And they shall confess their iniquity, and the iniquity of their fathers, in their trespass which they trespassed against me, and also that, because they walked contrary unto me,<\/p>\n 41<\/p>\n I also walked contrary unto them, and brought them into the land of their enemies: if then their uncircumcised heart be humbled, and they then accept of the punishment of their iniquity;<\/p>\n 42<\/p>\n then will I remember my covenant with Jacob; and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land.<\/p>\n 43<\/p>\n The land also shall be left by them, and shall enjoy its sabbaths, while it lieth desolate without them: and they shall accept of the punishment of their iniquity; because, even because they rejected mine ordinances, and their soul abhorred my statutes.<\/p>\n 44<\/p>\n And yet for all that, when they are in the land of their enemies, I will not reject them, neither will I abhor them, to destroy them utterly, and to break my covenant with them; for I am Jehovah their God;<\/p>\n 45<\/p>\n but I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the nations, that I might be their God: I am Jehovah.<\/p>\n 46<\/p>\n These are the statutes and ordinances and laws, which Jehovah made between him and the children of Israel in Mount Sinai by Moses.<\/p>\n THOUGHT QUESTIONS 26:4046<\/strong><\/p>\n 660.<\/p>\n Why confess their fathers sins as well as their own?<\/p>\n 661.<\/p>\n Is trespass and walking contrary a distinct or different violation of Gods will?<\/p>\n 662.<\/p>\n God definitely attributes to Himself the responsibility of bringing Israel into bondage. Discuss how this is true.<\/p>\n 663.<\/p>\n What is meant by the expression uncircumcised heart be humbled?<\/p>\n 664.<\/p>\n If God did remember His covenant with Jacob, Isaac and Abraham what would happen?<\/p>\n 665.<\/p>\n What is meant in the promise toward the land in Lev. 26:42<\/span>?<\/p>\n 666.<\/p>\n Can we say from the description of the punishment in Lev. 26:43<\/span> that the punishment fits the crime? Discuss.<\/p>\n 667.<\/p>\n Jehovah promised not to forsake or abhor His people utterly. What is meant?<\/p>\n 668.<\/p>\n Lev. 26:46<\/span> sounds like the end of the book of Leviticus, but it is not. Why not?<\/p>\n PARAPHRASE 26:4046<\/strong><\/p>\n But at last they shall confess their sins and their fathers sins of treachery against Me. (Because they were against Me, I was against them, and brought them into the land of their enemies.) When at last their evil hearts are humbled and they accept the punishment I send them for their sins, then I will remember again My promises to Abraham, Isaac, and Jacob, and I will remember the land (and its desolation). For the land shall enjoy its Sabbaths as it lies desolate. But then at last they shall accept their punishment for rejecting My laws and for despising My rule. But despite all they have done, I will not utterly destroy them and My covenant with them, for I am Jehovah their God. For their sakes I will remember My promises to their ancestors, to be their God. For I brought their forefathers out of Egypt as all the nations watched in wonder. I am Jehovah. These were the laws, ordinances, and instructions that Jehovah gave to the people of Israel, through Moses, on Mount Sinai.<\/p>\n COMMENT 26:4046<\/strong><\/p>\n Lev. 26:40-42<\/span> The chastisements of God, like the gospel of Jesus Christ, are either a savour of life unto life or of death unto death; they either make or mar; they may sanctify and save or they may leave the soul more bound in the bonds of sin than ever. It is only godly sorrowsorrow regarded in a true light and treated the way God intendedthat works repentance unto salvation; otherwise it works death (2Co. 7:10<\/span>). (C) God has no pleasure in the death of the wicked. A free acknowledgement of sin is the first step to recovery. In this state of pining away under the enemies, they would confess themselves to their own and their fathers sins, i.e. would make the discovery that their sufferings were a punishment from God for their sins, and acknowledge that they were suffering what they deserved, through their unfaithfulness to their God and rebellion against Him, for which He had been obliged to set Himself in hostility to them, and bring them into the land of their enemies; or rather their uncircumcised hearts would then humble themselves, and they would look with satisfaction upon this fruit of their sin. (Keil)<\/p>\n If and when God did remember and fulfill His covenant with Jacob, Isaac and Abraham, what would take place? Exo. 32:13<\/span> plainly states that God would multiply the posterity of Jacob as the stars of the heaven and would give them the land of Canaan. The Chaldee Versions render the verse: And I will remember in mercy the covenant which I covenanted with Jacob at Bethel (Gen. 35:9-15<\/span>), and also the covenant which I covenanted with Isaac at Mount Moriah (Gen. 22:1-24<\/span>), and the covenant which I covenanted with Abraham between the divided pieces of the sacrifice (Gen. 15:18-21<\/span>). (Ibid) We believe the conditions were never met and the promise was left unfulfilled.<\/p>\n Lev. 26:43-45<\/span> Lev. 26:43<\/span> is repetitious of Lev. 26:33-34<\/span>. It is evidently repeated here to show the seriousness of their sin. The land will have its sabbath rest whether you give it or not; the land will rest even at the expense of your punishment. God has a wonderful capacity for a concurrent fulfillment of His will in man, i.e. the punishment of the Amorites became the deliverance of His people Israel. Even in the desolation of the land a sabbath rest is provided.<\/p>\n Even in a far away land in bondage and loss God will not forget them. While they were afar off He saw them and was moved with compassion toward them. But they must come to themselves and recognize whose they are and what they have done. A full confession of sin and a willing refusal of the pigpen of idolatry must happen before they are restored to the Father and the land. Gods covenant only awaits Israels response to His law of love.<\/p>\n Lev. 26:46<\/span> concludes the book of Leviticus: These are the statues and ordinances and laws, which Jehovah made between him and the children of Israel in Mount Sinai by Moses. There yet remains an appendix.<\/p>\n FACT QUESTIONS 26:4046<\/strong><\/p>\n 663.<\/p>\n How are the chastisements of God like the Gospel of our Lord?<\/p>\n 664.<\/p>\n Godly sorrow is not enough. What else is needed?<\/p>\n 665.<\/p>\n There is a good use for affliction. What is it?<\/p>\n 666.<\/p>\n Did God actually expect Israel to take some satisfaction in their own punishment? Discuss.<\/p>\n 667.<\/p>\n Why the repetition in Lev. 26:43<\/span>?<\/p>\n 668.<\/p>\n How can Israel be compared to the prodigal son?<\/p>\n (40) If they shall confess their iniquity.<\/strong>Better, And they shall confess, <\/em>that is, when their sufferings have reached this terrible point, the Israelites will realise and confess their iniquities and those of their fathers who have perished in these terrible punishments, on account of their sins, and who are no longer alive to confess their sins themselves. The whole description is present to the Lawgivers mind; hence the different degrees of the sins, the various stages of the sufferings, and the ultimate penitence of the people are described as passing before our eyes, as if exhibited in a kaleidoscope.<\/p>\n With their trespass which they trespassed against me.<\/strong>Better, because of their trespass that they have, <\/em>&c., as this phrase is rendered in the Authorised Version in Dan. 9:7<\/span>.<\/p>\n MERCY AFTER JUDGMENTS ISRAEL NOT UTTERLY DESTROYED, Lev 26:40-46<\/span>.<\/p>\n 40<\/strong>. <\/strong> If they shall confess <\/strong> Confession implies conviction of sin and sincere repentance. David said, “I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin.” <\/p>\n And the iniquity of their fathers <\/strong> So far as they had endorsed the iniquity of their fathers, by approving and imitating it, they were in a modified sense guilty. Thus must we reprint not only of our actual sins but abhor their source, the poison stung into our nature by the transgression of our first parents. By so doing we obtain, through faith in Jesus Christ, not only justification from our personal sins, but the still greater blessing of entire sanctification from that corrupt state of heart which is technically called sin.<\/p>\n DISCOURSE: 143 Lev 26:40-42<\/span>. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, end that also they have walked contrary unto me: and that I also hare walked contrary unto them, and hare brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity; then will I remember my covenant with Jacob, and also my covenant with Isaac, and alto my covenant with Abraham will I remember; and I will remember the land.<\/em><\/p>\n WE are apt to feel a jealousy respecting the divine mercy, as though a free and full exhibition of it would cause men to make light of sin. But the inspired writers seem never apprehensive of any such effects. In the passage before us God has set forth his promises to his people, if they should continue obedient to them; and the most tremendous threatenings, in case they should become disobedient. Yet even then, though he foreknew and foretold that they would depart from him and bring upon themselves his heavy judgments, he told them, that, if even in their lowest state they should return to him with humiliation and contrition, he would restore them to his favour, and to the land from whence they should have been expelled. What encouragement the pious Nehemiah derived from these declarations, may be seen in the prayer he offered: in which he reminded God of them, and sought the accomplishment of them to his nation in a season of deep distress [Note: Neh 1:5-9<\/span>.]. May the contemplation of them be attended with similar effects to our souls, while we consider,<\/p>\n I.<\/p>\n What is that repentance which God requires<\/p>\n We find in the Scriptures a great variety of marks whereby true repentance may be known: but we shall confine our attention to those which are set forth in the text. It is there required,<\/p>\n 1.<\/p>\n That we should acknowledge our guilt<\/p>\n [Our fathers sins, as well as our own, are just grounds of national<\/em> humiliation: in the repentance that is purely personal<\/em>, our own sins, of course, are the chief, if not the exclusive, sources of sorrow and contrition. But our sins should be viewed in their true light, not as mere violations of our duty to man, but as acts of hostility against God. Sin is a walking contrary to God, or, in other words, a wilful, persevering, habitual opposition to his holy will: nor do we ever appreciate our own character aright, till we see our whole lives to have been one constant scene of rebellion against God Even adultery and murder, though so directly militating against the welfare of society, were considered by David as deriving their chief aggravations from this source; Against Thee, Thee only, have I sinned [Note: Psa 51:4<\/span>.],]<\/p>\n 2.<\/p>\n That we should justify God in whatever judgments he may inflict<\/p>\n [Though we think ourselves<\/em> at liberty to walk contrary to God, we do not consider him<\/em> as at liberty to walk contrary to us, but murmur and repine if at any time he punish us for our iniquities. But whatever judgments he may have inflicted on us, we must say, Thou hast punished us less than our iniquities deserved [Note: Ezr 9:13<\/span>.] We should even view his denunciations of wrath in the future world as no more than the just desert of sin; and be ready to acknowledge the justness of the sentence, if we ourselves be consigned over to everlasting misery on account of our sins I know that, when we consult only our proud reasonings on the subject, it is hard to feel entirely reconciled to the declarations of God respecting it: but a sight of sin in its various aggravations will silence us in a moment, and compel us to cry out, Lord God Almighty, true and righteous are thy judgments [Note: Rev 16:7<\/span>.] !]<\/p>\n 3.<\/p>\n That we should be thankful, for any dispensation that has been the means of humbling our uncircumcised hearts<\/p>\n [This is one of the most decisive evidences of true repentance. Nothing but real contrition can ever produce this. We may submit to afflictive dispensations with a considerable degree of patience and resignation, even though we have no just view of our guilt before God: but we can never be thankful for them, till we see that sin is the greatest of all evils, and that every thing is a mercy which leads us to repent of sin. Till we are brought to this, we can never be truly said to accept the punishment of our iniquity. We must accept it as a fatherly chastisement, a token of love, a blessing in disguise: we must say from our hearts, It is good for me that I have been afflicted ] II.<\/p>\n The connexion between that and the exercise of mercy<\/p>\n It is strange that any should imagine repentance to be meritorious<\/em> in the sight of God. Our blessed Lord has told us, that obedience itself can lay no claim to merit;<\/em> and that when we have done all that is commanded us, we should confess ourselves unprofitable servants. Who does not see that an acknowledgment of a debt is a very different thing from a discharge of that debt; and that, if a condemned criminal be ever so sorry for his offences, and acknowledge ever so sincerely his desert of punishment, his sorrow cannot cancel the debt which he owes to the laws of his country; much less can it give him a claim to great rewards? It is not then on a ground of merit<\/em>, that God pardons a repenting sinner. Nevertheless there is a connexion between repentance and pardon: there is a meetness and suitableness in the exercise of mercy towards the penitent;<\/p>\n 1.<\/p>\n On Gods part<\/p>\n [Repentance glorifies God, as much as any action of a creature can glorify him. It expresses an approbation of his law, and of the penalties annexed to it: it exalts the goodness and mercy of God, by the hope which it entertains of ultimate acceptance with him. There is not any perfection of the Deity which repentance does not honour Hence Joshua said to Achan, My son, give glory to the Lord God of Israel, and make confession unto him [Note: Jos 7:19<\/span>.].]<\/p>\n 2.<\/p>\n On the part of the penitent himself<\/p>\n [If a man were pardoned without repentance, he would feel little, if any, obligation to God: and would be ready to commit the same iniquities again, from an idea that there was no great enormity in them. But when a person is truly penitent, he admires and adores the riches of that grace that is offered him in the Gospel and, having tasted the bitterness of sin, he is desirous to flee from it, as from the face of a serpent ] III.<\/p>\n The ground and measure of that mercy which penitents may expect<\/p>\n [The expressions in the text are very peculiar. Thrice is mention made of that covenant which God made with Abraham, and renewed with Isaac and Jacob. And wherefore is this repetition used, but to shew that that covenant is the ground<\/em> and measure<\/em> of all Gods mercies towards us? As far as it related to the Jewish nation, it assured to them the enjoyment of the promised land. But it relates also to the spiritual children of Abraham; and assures to them all the blessings of grace and glory. It is that covenant whereby God engaged that in Abrahams Seed should all the nations of the earth be blessed. Of that covenant Christ was the Mediator and Surety. He undertook to fulfil the conditions of it, that we<\/em> might partake of its benefits. These conditions he did fulfil: he made his soul an offering for sin; and now claims the accomplishment of the promise, that he should see of the travail of his soul and be satisfied. This covenant God remembers on behalf of penitent transgressors; and all his engagements contained in it he will perform. It is not because penitents deserve<\/em> mercy, that he will impart it to them, but because he has promised it in that covenant: and for the very same reason will he impart unto them all the blessings of salvation. All the riches of his glory shall be given them, because they lay hold of that covenant, and look to him to approve himself faithful to his own engagements ]<\/p>\n As an improvement of this subject, we would suggest to you two things: Be thankful that you are yet within the reach of mercy<\/p>\n [The state represented in the text is such as might be thought altogether hopeless. But God says. If then they be humbled, and they then<\/em> accept the punishment of their iniquity, He will even then<\/em> remember his covenant. Surely this shews us that none should despair of mercy, but that, whatever be our state of guilt or misery, we may yet cry unto God, even as Jonah did, from the belly of hell [Note: Jon 2:2<\/span>.]. But how many are there who are now beyond the reach of mercy! God does not say. that, if we cry unto him in another world, he will regard us. No: we shall then cry in vain for a drop of water to cool our tongues. O that we might improve this day of grace, this day of salvation! ]<\/p>\n 2.<\/p>\n Have especial respect unto the Covenant of Grace<\/p>\n It is to that that God looks: and to that should we look also. It is that alone which is the real ground of all our hopes. This matter is by no means sufficiently understood amongst us: we do not consider, as we ought, the stupendous plan of salvation revealed to us in the Gospel. If we saw more clearly the nature and necessity of the covenant which God entered into with his only dear Son for the redemption of a ruined world, we should form a far better estimate of the malignity of sin, and of our obligations to the mercy of God. Beloved brethren, remember this covenant, both for the humiliation and encouragement of your souls. Independent of that, you must expect nothing: but by pleading it before God. you shall obtain what neither eye hath seen, nor ear heard, nor heart conceived ]<\/p>\n END OF VOL. I.<\/strong> <\/p>\n Reader! I detain you in this place, to remark the abundant grace of our gracious GOD. Read these verses twice, and if possible never forget them; well might Paul say, where sin abounded grace did much more abound. Rom 5:20<\/span> . And let me observe for your comfort, as well as my own, on this grand point of confessing our iniquity, which is an evidence of grace in the heart, that this becomes the truest test of the real conversion of the soul towards GOD; and wherever this appears, it carries with it a most decided proof that GOD is reconciled in the blood and righteousness of his SON. For of this we may be very confident, that wherever a soul is made a partaker of the riches of his grace, most heartily and fully will that soul subscribe to the rights of GOD’S justice. This is accepting the punishment of our iniquity. See instances, Psa 51:4<\/span> ; Jos 7:19<\/span> ; Ezr 9:6-15<\/span> .<\/p>\n Lev 26:40 If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me;<\/p>\n Ver. 40. A special text touching the rejection and conversion of the Jews.<\/p>\n If they shall confess. This is the one abiding condition for national blessing and restoration. <\/p>\n trespass . . . trespassed. Hebrew. maal. App-44. <\/p>\n confess: Num 5:7, Deu 4:29-31, Deu 30:1-3, Jos 7:19, 1Ki 8:33-36, 1Ki 8:47, Neh 9:2-5, Job 33:27, Job 33:28, Psa 32:5, Pro 28:13, Jer 31:18-20, Eze 36:31, Dan 9:3-20, Hos 5:15, Hos 6:1, Hos 6:2, Luk 15:18, Luk 15:19, 1Jo 1:8-10 <\/p>\n and that: Lev 26:21, Lev 26:24, Lev 26:27, Lev 26:28 <\/p>\n Reciprocal: Exo 20:5 – visiting Lev 5:5 – confess Lev 16:21 – confess over Jos 22:15 – General 1Sa 7:6 – We have sinned 2Sa 14:14 – he devise 2Ki 22:19 – humbled 2Ch 6:24 – shall return 2Ch 6:37 – Yet if 2Ch 7:14 – humble 2Ch 12:6 – humbled 2Ch 30:9 – if ye turn 2Ch 32:26 – Hezekiah Ezr 10:1 – when he had Ezr 10:11 – make confession Neh 9:33 – but we Psa 51:3 – For I Psa 74:20 – Have Psa 106:6 – General Psa 106:45 – And he Isa 11:11 – set his hand Isa 14:1 – the Lord Isa 42:23 – will give Isa 63:11 – he remembered Jer 3:13 – acknowledge Jer 14:20 – We acknowledge Jer 29:13 – ye shall Lam 1:20 – for Eze 6:9 – remember Eze 11:12 – General Eze 12:16 – that they Dan 9:4 – made Dan 9:16 – for the Hos 2:15 – I will Mal 3:7 – Return unto me Mat 3:6 – confessing Mar 1:5 – confessing Luk 23:41 – we indeed Act 19:18 – confessed Rom 11:28 – are beloved 1Jo 1:9 – we confess<\/p>\n HUMAN AND DIVINE REMEMBRANCE<\/p>\n If they shall confess then will I remember.<\/p>\n Lev 26:40; Lev 26:42<\/p>\n I. When I remember my sin and confess it, God remembers His covenant and returns to me.<\/p>\n Yes, even to me. I say, in my despair, that there are peculiarities in my case which make it exceptional, terrible aggravations in my guilt and evil. Let it be so. Let it be that I am the chief of sinners. My sin does not outrun His mercy, and is not so large as His grace. Its blackness, its heinousness, its thanklessness will but heighten His glory in forgiving and restoring me.<\/p>\n II. From my depth, let me look up to the saints who have finished their course and entered into the joy of their Lord. Once, in Gods holy eyes, they were no better than I am. From the horrible pit He took them, and from the miry clay. He will do as much for me. His arm is not shortened. He will set me with the princes of his people.<\/p>\n Illustration<\/p>\n Israel was a people whom He had chosen and formed for Himself. But they came into a line of strangers, who oppressed and enslaved them, that their hearts might be prepared to long for and welcome His deliverance. Then, in a series of mighty wonders, and through the blood of the paschal lamb, they were brought from under the hand of their oppressors, led through the Red Sea, and taught under the cliffs of Sinaithis thought being continually impressed on them, that they were the Lords people, whom He had purchased for Himself, that they might be holy, even as He is. God had a right to claim His people for holiness, because they were His purchased possession.<\/p>\n Lev 26:40-45. Confession and Restoration.The order of thought isconfession by the exiles of the sin of their own and of previous generations, Yahwehs memory of His ancient covenant, and His (implied) deliverance of His people. The order is simplified if Lev 26:41-43 is regarded as an insertion; if (Lev 26:41), which should be translated or, suggests this. The double mention of the covenant (note the order of the names in Lev 26:42), and the reference to the respite of the land (cf. Lev 26:34 f.), are arresting, but not related to the rest of the section. On confession, cf. Lev 5:5, Lev 16:21. Here the confession is of the whole nations disobedience, past and present; until this is called forth by suffering, Gods wrath remains. In Ezekiels section on restoration, confession is replaced by self-loathing (after, not before, the return; Eze 36:31). Ezekiel expressly denies the motive for their sakes, and the ancient covenant (Lev 26:45, contrast Eze 36:22) and the influence of the past on the present, both for evil and good, is unmentioned by him.<\/p>\n Confession springing from humility would restrain God’s hand of discipline on Israel (Lev 26:40-41). Apostasy and consequent judgment would not invalidate God’s promises to Abraham (Lev 26:42-45). Discipline would be a stage in God’s dealings with Abraham’s seed, but He would not reject His people or cut them off as a nation. These verses are a strong witness to the unconditional nature of the Abrahamic Covenant.<\/p>\n "When Israel was in Egypt and was humbled under the hand of Pharaoh, God remembered his covenant with Abraham and delivered them (Exo 2:24). Similarly, in the future when Israel would humble themselves, God would remember his covenant and deliver his people." [Note: Sailhamer, p. 365.] <\/span><\/p>\n <\/p>\n "The New Testament shows that the blessings and curses are still applicable to Israel. Because the people rebelled against the LORD and his Messiah, judgment would fall once again on the holy city of Jerusalem; many of the threatened curses recorded in the law would again fall on the nation (Matthew 24-25; Mark 13; Luke 21). The wars, famines, and scattering of the people announced by Jesus all harmonize with the curses of Leviticus 26. Scholars who take a ’replacement’ view of the covenant promises made to Israel are satisfied that such curses applied to the nation after the death of Jesus, but they do not also see any fulfillment of the blessings for believing Jews at any time in the future, apart from sharing in the spiritual blessings of the church. There is more to it than that. Biblical scholars must also consider that if only the judgments of God-and not the blessings-are poured out on Israel, then the purpose of the judgments would be lost, and God would be unjust. Rom 11:29 makes it clear that the covenant was not invalidated by Israel’s unbelief. They suffered the severest of punishments, but those who turn to the LORD will find salvation (Lev 11:26). God can bring nations to repentance and may very well do so with surviving Israel before the end of the age as part of the new creation. The message of the apostles to Israelites (at first) was to repent so that the seasons of refreshing might come (Act 3:19)." [Note: Ross, pp. 482-83.] <\/span><\/p>\n Lev 26:46 concludes all the legislation of the Mosaic Covenant that began in Exodus 25, though more specifically it summarizes the material in Leviticus. What follows in chapter 27 is supplementary.<\/p>\n "In order to prevent sin and bring about salvation, God warns people that he will bring judgment upon them for unbelief and disobedience, both in this life and in the life to come." [Note: Ibid., p. 482.] <\/span><\/p>\n THE PROMISED RESTORATION<\/p>\n Lev 26:40-45<\/p>\n “And they shall confess their iniquity, and the iniquity of their fathers, in their trespass which they trespassed against Me, and also that because they have walked contrary unto Me, I also walked contrary unto them, and brought them into the land of their enemies: if then their uncircumcised heart be humbled, and they then accept of the punishment of their iniquity; then will I remember My covenant with Jacob; and also My covenant with Isaac, and also My covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them; and they shall accept of the punishment of their iniquity: because, even because they rejected My judgments, and their soul abhorred My statutes. And yet for all that, when they be in the land of their enemies, I will not reject them, neither will I abhor them, to destroy them utterly. and to break My covenant with them: for I am the Lord their God: but I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the nations, that I might be their God: I am the Lord.”<\/p>\n This closing section of this extraordinary chapter yet remains to be considered. It is the most remarkable of all, whether from a historical or a religious point of view. It declares that even under so extreme visitations of Divine wrath, and howsoever long Israels stubborn rebellion and impenitence should continue, yet the nation should never become extinct and pass away. Very impressive are the words (Lev 26:43-45) which emphasise this prediction: “The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them; and they shall accept of the punishment of their iniquity: because, even because they rejected My judgments, and their soul abhorred My statutes. And yet for all that, when they be in the land of their enemies, I will not reject them, neither will I abhor them, to destroy them utterly, and to break My covenant with them: for I am the Lord their God: but I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the nations, that I might be their God: I am the Lord.”<\/p>\n As to what is included in this promise of everlasting covenant mercy, we are told explicitly (Lev 26:40) that as the final result of these repeated and long-continued judgments, the children of Israel “shall confess their iniquity, and the iniquity of their fathers, in their trespass which they trespassed” against the Lord. Also they will acknowledge (Lev 26:41) that all these calamities have been sent upon them by the Lord; that it is because they have walked contrary unto Him that He has also walked contrary unto them, and brought them into the land of their enemies. And then follows the great promise (Lev 26:41-42): “If then their uncircumcised heart be humbled, and they then accept of the punishment of their iniquity; then will I remember My covenant with Jacob; and also My covenant with Isaac, and also My covenant with Abraham will I remember; and I will remember the land.”<\/p>\n These words are very full and explicit. That they have had already a partial and inadequate fulfilment in the restoration from Babylon, and the spiritual quickening by which it was accompanied, is not to be denied. But one only needs to refer to the covenants to which reference is made, and especially the covenant with Abraham, as recorded in the book of Genesis, to see that by no possibility can that Babylonian reatoration be said to have exhausted this prophecy. Since those earlier days Israel has again forsaken the Lord, and committed the greatest of all their national sins in the rejection and crucifixion of the promised Messiah; and therefore, again, according to the threat of the earlier part of this chapter, they have been cast out of their land and scattered among the nations, and the land, again, for centuries has been left a desolation. But for all this, Gods covenant with Israel has not lapsed, nor, as we are here formally assured, can it ever lapse. To imagine, with some, that because of the new dispensation of grace to the Gentiles which has come in, therefore the promises of this covenant have become void, is a mistake which is fatal to all right understanding of the prophetic word. As for the spiritual blessing of true repentance and a national turning unto God, Zechariah, after the Babylonian captivity, represents the prediction as yet to have a larger and far more blessed fulfilment, in a day which, beyond all controversy, has never yet risen on the world. For it is written: {Zec 12:8-14, Zec 13:1} “In that day I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplication; and they shall look unto Me whom they have pierced: and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his firstborn; all the families that remain, every family apart, and their wives apart. In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem, for sin and for uncleanness.” And that this great promise, which implies by its very terms the previous “piercing” of the Messiah, is still valid for the nation in the new dispensation, is expressly testified by the Apostle Paul, who formally teaches, with regard to Israel, that “God did not cast off His people which He foreknew”; that “the gifts and calling of God are without repentance”; and that therefore the days are surely coming when “all Israel shall be saved”. {Rom 11:2; Rom 11:29; Rom 11:26}<\/p>\n And while nothing is said in this chapter of Leviticus as to the relation of this future repentance of Israel to the establishment of the kingdom of God, we only speak according to the express teaching both of the later prophets and of the apostles, when we add that we are not to think of this covenant of God concerning Israel as of little consequence to our faith and hope as Christians. For we are plainly taught, with regard to the present exclusion and impenitence of Israel, {Rom 11:15} that “the receiving of them” again shall be as “life from the dead”; which, again, is only what long before had been declared in the Old Testament; {Psa 102:13-16} that when God shall arise and have mercy upon Zion, and the set time to have pity upon her shall come, the nations shall fear the name of the Lord, and all the kings of the earth His glory.<\/p>\n And while we may grant that the matter is in itself of less moment, it is yet of importance to observe that the very covenant which promises spiritual mercy to the people, as explicitly assures us (ver. 42) that, when Israel confesses its sin, God “will remember the land” as well as the people. All that has been said for the present and unchangeable validity of the former part of this promise, is of necessity true for this latter part also. To affirm the former, and on that ground maintain the faith and expectation of the future repentance of Israel, and yet deny the latter part of this promise, which is no less verbally explicit, regarding the land of Israel, is an inconsistency of interpretation which is as astonishing as it is common. For the restoration of the scattered nation to their land is repeatedly promised, as here, in connection with, and yet in clear distinction from, their conversion, by both the pre- and post-exilian prophets. And if, for reasons not hard to discover, the promise concerning the land is not in so many words repeated in the New Testament. its future fulfilment is yet, to say the least, distinctly assumed in the prediction of Christ, {Luk 21:24} that Israel, because of their rejection of Him, should be “led captive into all the nations, and Jerusalem be trodden down of the Gentiles,”-not forever, but only-“until the times of the Gentiles be fulfilled.” Surely these words of our Lord imply that, whenever these “times of the Gentiles” shall have run their course, their present domination over the Holy City and the Holy Land shall end.<\/p>\n Nor is such a restoration of Israel to their land, with all that it implies, inconsistent, as some have urged, with the spirit and principles of the Gospel. Many a Gentile nation is greatly favoured of the Lord, and, as one mark of that favour, is permitted to abide in peace and prosperity in their own land. Why should it be any more alien to the spirit of the Gospel that penitent Israel should be blessed in like manner, and, upon their turning unto the Lord, also, like many other nations, be permitted to dwell in peace and safety in that land which lies almost empty and desolate for them until this day? And if it be urged that, admitting this interpretation, we shall also be obliged to admit that Israel is in the future to be exalted to a position of preeminence among the nations, which, again, is inconsistent, it is said, with the principles of the Gospel dispensation, we must again deny this last assertion, and for a similar reason. If not inconsistent with the Gospel that the British nation, for example, should today hold a position of exceptional eminence and world wide influence among the nations, how can it be inconsistent with the Gospel that Israel, when repentant before God, should be in like manner exalted of Him to national eminence and glory?<\/p>\n While in itself this question may be of little consequence, yet in another aspect it is of no small moment that we steadfastly affirm the permanent validity of this part of the promise of the covenant with Israel as given in this chapter. For it is not too much to say that the logic and the exegesis which make the promise to have become void with regard to Israels land, if accepted, would equally justify one in affirming the abrogation of the promise of Israels final repentance, if the exigencies of any eschatological theory should seem to require it. Either both parts of this promise in Lev 26:42 are still valid, or neither is now valid; and if either is still in force, the other is in force also. These two, the promise concerning the people, and the promise concerning the land, stand or fall together.<\/p>\n If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; 40 45. Repentance shall bring restoration Fuente: The Cambridge Bible for Schools and Colleges If they shall confess, Heb. And they shall confess, where our translation … Continue reading “Exegetical and Hermeneutical Commentary of Leviticus 26:40”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-3573","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/3573","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=3573"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/3573\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=3573"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=3573"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=3573"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
SUMMARY STATEMENT 26:46
TEXT 26:4046<\/strong><\/p>\nFuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
GODS PROMISES TO PENITENTS<\/strong><\/p>\n
These marks sufficiently characterize the repentance which God requires. We now proceed to mark,<\/p>\n
Hence it is that so great a stress is laid on repentance, in the text: If they be humbled, then<\/em> will I pardon: then<\/em> I can do it consistently with my own honour; and then<\/em> will they make a suitable improvement of the mercy vouchsafed unto them.It will be profitable yet further to inquire into,<\/p>\n
1.<\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Expositors Bible Commentary<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"